(1) Those who hold the first of these three views naturally maintain that the Epistle is not genuine, but the production of some one of a later age than St. James, who wished to have the great authority of his name to cover an attack upon the teaching of St. Paul. Thus F. C. Baur maintains that "the doctrine of this Epistle must be considered as intended to correct that of Paul." This, which is taken from the second edition of his work on the _Life and Work of St. Paul_, published after his death in 1860, by his pupil Zeller, may be taken as his matured opinion. In his history of the _Christian Church of the First Three Centuries_, published in 1853, he expresses himself a little less positively: "It is impossible to deny that the Epistle of James presupposes the Pauline doctrine of justification. And if this be so, its tendency is distinctly anti-Pauline, though it may not be aimed directly against the Apostle himself. The Epistle contends against a one-sided conception of the Pauline doctrine, which was dangerous to practical Christianity." In both works alike Baur contends that the Epistle of James cannot be genuine, but is the product of some unknown writer in the second century. The opinions that our Epistle is directed against the teaching of St. Paul, and that it is not genuine, naturally go together. It is against all probability that St. James, who had supported St. Paul in the crisis at Jerusalem in A.D. 50 (Acts xv.), and who had given to him and Barnabas the right hand of fellowship (Gal. ii. 9), should attack St. Paul's own teaching. But to deny the authenticity of the Epistle, and place it in a later age, does not really avoid the difficulty of the supposed attack on St. Paul, and it brings with it other difficulties of a no less serious character. In any case the letter is addressed to _Jewish_ Christians (i. 1); and what need was there to put _them_ on their guard against the teaching of a man whom they regarded with profound distrust, and whose claim to be an Apostle they denied? It would be as reasonable to warn Presbyterians against the doctrine of the Infallibility of the Pope. Besides all which, as Renan has shown, the letter sketches a state of things which would be inconceivable after the outbreak of the war which ended in the destruction of Jerusalem; _i.e._ it cannot be placed later than A.D. 66.